A Discourse Which Was in the Presence
of Antoninus Cæsar, and He Exhorted35483548
“Which was delivered in the presence…and in
which etc.” This appears to be the sense intended, and
is that given by M. Renan: “Sermo qui factus
est.” Cureton renders, “Who was in the presence,
etc.,” and supposes that Melito first saw and conversed with the
emperor, and afterwards wrote this discourse. Melito speaks of it
more than once as written. This view, however, does not dispose
of that fact that Melito is here affirmed to have “exhorted
(lit., said to) Cæsar, etc.” It was clearly
meant to be understood that the discourse, or speech, was
spoken: the references to writing merely show that it was
written, either before or after the delivery. The Said Cæsar to Acquaint
Himself with God, and Showed to Him the Way of Truth.

He began to speak as
follows:—

“It is not easy,” said Melito,
“speedily to bring into the right way the man who has a long time
previously been held fast by error. It may, however, be
effected: for, when a man turns away ever so little from error,
the mention of the truth is acceptable to him. For, just as when
the cloud breaks ever so little there comes fair weather, even so, when
a man turns toward God, the thick cloud of error which deprived him of
true vision is quickly withdrawn from before him. For error, like
disease35493549 Cureton:
“passion.” The word *** takes both meanings. and sleep, long
holds fast those who come under its influence;35503550 Lit. “sojourn
beneath it.”
but truth uses the word as a goad, and smites the slumberers, and
awakens them; and when they are awake they look at the truth, and also
understand it: they hear, and distinguish that which is from that
which is not. For there are men who call iniquity
righteousness: they think, for example, that it is righteousness
for a man to err with the many. But I, for my part, affirm that
it is not a good excuse for error that a man errs with the
many. For, if one man only sin,35513551 Cureton:
“act foolishly.”
his sin is great: how much greater will be the sin when many sin
together!

“Now, the sin of which I speak is
this: when a man abandons that which really exists, and serves
that which does not really exist. There ‘is’ that
which really exists, and it is called God. He, I say, really exists, and by His
power doth everything subsist. This being is in no sense made,
nor did He ever come into being; but He has existed from eternity, and
will continue to exist for ever and ever. He changeth not,
while everything else changes. No eye35523552 Lit.
“sight.” can see Him, nor thought apprehend Him,
nor language describe Him; and those who love Him speak of Him
thus: ‘Father, and God of Truth.’

“If, therefore, a man forsake the light, and
say that there is another God, it is plain from what he himself says
that it is some created thing which he calls God. For, if a man
call fire God, it is not God, because it is fire; and, if a man call
water God, it is not God, because it is water; and, if he so
call this earth on which we tread, or these heavens which are seen
by us, or the sun, or the moon, or some one of these stars which run
their course without ceasing by Divine command, and do not speed
along by their own will, neither are these gods; and, if a man
call gold and silver gods, are not these objects things which we use as
we please? and, if he so call those pieces of wood which we
burn, or those stones which we break, how can these things be
gods? For, lo! they are for the use of man. How can
‘they’ escape the commission of great sin, who in their
speech change the great God into those things which, so long as they
continue, continue by Divine command?

“But, notwithstanding this, I say that so
long as a man does not hear, and so does not discern or
understand that there is a Lord over these creatures, he is not perhaps
to be blamed: because no one finds fault with a blind man though
he walk ever so badly. For, in the same manner as the blind,
so men also, when they were seeking after God, stumbled upon stones
and blocks of wood; and such of them as were rich stumbled upon gold
and silver, and were prevented by their stumblings from finding
that which they were seeking after. But, now that a voice has
been heard through all the earth,35533553 Comp. Rom. x. 18.declaring that there is a God of truth, and there has been given
to every man an eye wherewith to see, those persons are without excuse
who are ashamed of incurring the censure of their former
companions in error, and yet desire to walk in the right way. For
those who are ashamed to be saved must of necessity perish. I
therefore counsel them to open their eyes and see: for, lo! light
is given abundantly35543554 Cureton:
“light without envy.” But the expression resembles
the Gk. ἀφθόνως,
ungrudgingly, without stint. to us all to see
thereby; and if, when light has arisen upon us, 752any one close his eyes so as not to see,
into the ditch he must go.35553555 Lit. “to the
ditch is his way.” Comp. Matt. xv. 14. But why is
a man ashamed of the censure of those who have been in error
along with himself? Rather does it behove him to persuade them to
follow in his steps; and, if they should not be persuaded by him,
then to disengage himself from their society. For there
are some men who are unable to rise from their mother earth, and
therefore also do they make them gods from the earth their mother; and
they are condemned by the judgments of truth, forasmuch as they apply
the name of Him who is unchangeable to those objects which are
subject to change, and shrink not from calling those things gods which
have been made by the hands of man, and dare to make an image of God
whom they have not seen.

“But I have to remark further, that
the Sibyl35563556 See vol. i.
p. 280, this series, where the following lines are quoted by Justin
Martyr from the Sibylline Oracles:— “But we have strayed from the
Immortal’s ways, And worship with a dull and senseless
mind Idols, the workmanship of our own
hands, And images and figures of dead
men.” also has said
concerning them that it is the images of deceased kings that they
worship. And this is easy to understand: for, lo! even now
they worship and honour the images of those of Cæsarean
rank35573557 Cureton:
“those belonging to the Cæsars.” But the
Cæsars themselves are clearly meant. more than their former gods; for
from those their former gods both pecuniary tribute and produce
accrue to Cæsar, as to one who is greater than they. On this
account, those who despise them, and so cause Cæsar’s
revenue to fall short, are put to death. But to the treasury of
other kings also it is appointed how much the worshippers in various
places shall pay, and how many vesselfuls35583558 Cureton:
“sacks full.” The first word is used of a leathern
pouch or wallet, as in Luke x.
4 (Peshito) for πήρα. of water from the sea they shall
supply. Such is the wickedness of the world—of those who
worship and fear that which has no sensation. Many of them, too,
who are crafty, either for the sake of gain, or for vainglory, or for
dominion over the multitude, both themselves worship, and incite those
who are destitute of understanding to worship, that which has no
sensation.

“I will further write and show, as far as my
ability goes, how and for what causes images were made to kings and
tyrants, and how they came to be regarded35593559 Lit., “they
became.” as gods. The people of Argos made
images to Hercules, because he belonged to their city, and was strong,
and by his valour slew noxious beasts, and more especially because they
were afraid of him. For he was subject to no control, and carried
off the wives of many: for his lust was great, like that of
Zuradi the Persian, his friend. Again, the people of Acte
worshipped Dionysus,35603560 Cureton, without
necessity, reads the word “Dionysius.” a king, because
he had recently35613561 Cureton renders
“originally.” But comp. Judith iv. 3, where the same word answers to
προσφάτως. planted the vine
in their country. The Egyptians worshipped Joseph the Hebrew, who
was called Serapis, because he supplied them with corn during the years
of famine. The Athenians worshipped Athene, the daughter of Zeus,
king of the island of Crete, because she built the town of Athens, and
made Ericthippus her son king there, whom she had by adultery with
Hephæstus, a blacksmith, son of a wife of her father. She
was, too, always courting the society of Hercules, because he was her
brother on her father’s side. For Zeus the king became
enamoured of Alcmene, the wife of Electryon, who was from Argos, and
committed adultery with her, and she gave birth to Hercules. The
people of Phœnicia worshipped Balthi,35623562 Venus. queen of Cyprus, because she fell in
love with Tamuz, son of Cuthar king of the Phœnicians, and left
her own kingdom and came and dwelt in Gebal, a fortress of the
Phœnicians, and at the same time made all the Cyprians subject to
King Cuthar. Also, before Tamuz she had fallen in love with Ares,
and committed adultery with him; and Hephæstus, her husband,
caught her, and his jealousy was roused against her, and he came and
killed Tamuz in Mount Lebanon, as he was hunting35633563 Cureton’s
conjecture of *** or *** for *** has been adopted. wild boars; and from that time Balthi
remained in Gebal, and she died in the city of Aphiki,35643564 Some have
identified it with Aphek, Josh. xix. 30. The rites observed here were
specially abominable. where Tamuz was buried. The
Elamites worshipped Nuh, daughter of the king of Elam: when the
enemy had carried her captive, her father made for her an image and a
temple in Shushan, a royal residence which is in Elam. The
Syrians worshipped Athi, a Hadibite, who sent the daughter of Belat, a
person skilled in medicine, and she healed Simi, the daughter of Hadad
king of Syria; and some time afterwards, when Hadad himself had the
leprosy upon him, Athi entreated Elisha the Hebrew, and he came and
healed him of his leprosy. The people of Mesopotamia also
worshipped Cuthbi, a Hebrew woman, because she delivered Bakru, the
paternal king35653565
Cureton: “the patrician.” Dr. Payne
Smith, Thes. Syr. s.v., regards the word as equivalent to
πατὴρ
τῆς πόλεως,
pater civitatis, “a title of honour found in the Byzantine
writers,” and is inclined to think it a term belonging to the
dialect of Edessa. A similar use of the same adjective is quoted
from Buxtorf, Lex. Chald. Talm., p. 12:
“אַבַּיי
cognomen R. Nachmanis, qui a celebritate familiæ sic
cognominatus est, quasi Patritius.” This view
appears to be supported by the similar use of an adjective for a
substantive above: “persons of Cæsarean
rank,” or “Cæsars.” of Edessa, from
his enemies. With respect to Nebo, who is worshipped in
Mabug, why should I write to you? For, lo! all the priests who
are in Mabug know that it is the image of Orpheus, a Thracian
753Magus. Hadran, again, is the
image of Zaradusht, a Persian Magus. For both of these Magi
practised magic at a well which was in a wood in Mabug, in which was an
unclean spirit, and it assaulted and disputed the passage of every one
who passed by in all that country in which the town of Mabug is
situated; and these Magi, in accordance with what was a mystery in
their Magian system, bade Simi, the daughter of Hadad, to draw water
from the sea and pour it into the well, so that the spirit should not
come up and commit assault. In like manner, the rest of mankind
made images to their kings and worshipped them; of which matter I will
not write further.

“But thou, a person of liberal mind,
and familiar with the truth, if thou wilt properly consider
these matters, commune with thine own self;35663566 Lit., “be
(or, get to be) with thyself.” Cureton: “enter
into thyself.” The meaning appears to be, “think for
thyself.” and, though they should clothe thee in
the garb of a woman, remember that thou art a man. Believe in Him
who is in reality God, and to Him lay open thy mind, and to Him commit
thy soul, and He is able to give thee immortal life for ever, for
everything is possible to Him;35673567
Cureton: “Everything cometh through His
hands.” It should rather be, “into His
hands,” i.e., “He has power to do everything.”
See note 7, p. 725. and let all
other things be esteemed by thee just as they are—images as
images, and sculptures as sculptures; and let not that which is only
made be put by thee in the place of Him who is not made, but let Him,
the ever-living God, be constantly present to thy mind.35683568 Lit., “be
running in thy mind.” For thy mind itself is His
likeness: for it too is invisible and impalpable,35693569 The text has
***, which M. Renan derives from the root *** and translates
“commovetur.” This, although correct in
grammar, does not suit the sense. The grammars recognise the form
as a possible Eshtaphel of ***, “tangere,” but it is
not found in actual use. Dr. Payne Smith thinks the right reading
to be ***, which gives the required sense. and not to be represented by any form,
yet by its will is the whole bodily frame moved. Know, therefore,
that, if thou constantly serve Him who is immoveable, even He exists
for ever, so thou also, when thou shalt have put off this body,
which is visible and corruptible, shall stand before Him for ever,
endowed with life and knowledge, and thy works shall be to thee wealth
inexhaustible and possessions unfailing. And know that the chief
of thy good works is this: that thou know God, and serve
Him. Know, too, that He asketh not anything of thee: He
needeth not anything.

“Who is this God? He who is Himself
truth, and His word truth. And what is truth? That which is
not fashioned, nor made, nor represented by art: that is, which
has never been brought into existence, and is on that account
called truth.35703570 Or,
“that which is fixed and invariable.” There seems to
be a reference to the derivation of *** (truth) from ***, firmus
(stabilis) fuit. Cureton has strangely
mistranslated ***, by “that which, without having been brought
into existence, does exist.” The first *** is nothing but
the sign of emphatic denial which is frequently appended to ***, and
*** is the infinitive of emphasis belonging to the second
***. If,
therefore, a man worship that which is made with hands, it is not the
truth that he worships, nor yet the word of truth.

“I have very much to say on this subject;
but I feel ashamed for those who do not understand that they are
superior to the work of their own hands, nor perceive how they give
gold to the artists that they may make for them gods, and give them
silver for their adornment and honour, and move their riches about from
place to place, and then worship them. And what infamy can
be greater than this, that a man should worship his riches, and forsake
Him who bestowed those riches upon him? and that he should revile man,
yet worship the image of man; and slay a beast, yet worship the
likeness of a beast? This also is evident, that it is the
workmanship of their fellowmen that they worship: for they do not
worship the treasures35713571 Cureton:
“materials.” The printed text has ***
“drugs.” The correct reading, there can hardly be a
doubt, is ***. while they are
laid by in the bag, but when the artists have fashioned images out of
them they worship them; neither do they worship the gold or the silver
considered as property,35723572 Lit.,
“the property of the gold or silver,” if the word *** is
rightly taken. Although no such derivative of *** is found in the
lexicons, the form is possible from the Palel of that verb: e.g.
*** from ***. See Hoffmann, Gram. Syr., sec. 87,
19. but when the
gravers have sculptured them then they worship them. Senseless
man! what addition has been made to thy gold, that now thou worshippest
it? If it is because it has been made to resemble a winged
animal, why dost thou not worship the winged animal
itself? And if because it has been made like a beast of
prey, lo! the beast of prey itself is before thee. And if it is
the workmanship itself that pleases thee, let the workmanship of God
please thee, who made all things, and in His own likeness made the
workmen, who strive to do like Him, but resemble Him not.

“But perhaps thou wilt say: How is it that
God did not so make me that I should serve Him, and not images?
In speaking thus, thou art seeking to become an idle instrument, and
not a living man. For God made thee as perfect as it seemed good
to Him. He has given thee a mind endowed with freedom; He has set
754before thee objects in great
number, that thou on thy part mayest distinguish the nature of
each thing and choose for thyself that which is good; He has set before
thee the heavens, and placed in them the stars; He has set before thee
the sun and the moon, and they too every day run their course therein;
He has set before thee the multitude of waters, and restrained them by
His word; He has set before thee the wide earth, which remains at rest,
and continues before thee without variation:35733573 Lit. “in
one fashion.” yet, lest thou shouldst suppose
that of its own nature it so continues, He makes it also to
quake when He pleaseth; He has set before thee the clouds, which by
His command bring water from above and satisfy the
earth—that from hence thou mayest understand that He who puts
these things in motion is superior to them all, and mayest accept
thankfully the goodness of Him who has given thee a mind whereby
to distinguish these things from one another.

“Wherefore I counsel thee to know thyself,
and to know God. For understand how that there is within thee
that which is called the soul—by it the eye seeth, by it the ear
heareth, by it the mouth speaketh; and how it makes use of the whole
body; and how, whenever He pleaseth to remove the soul from the
body, this falleth to decay and perisheth. From this,
therefore, which exists within thyself and is invisible, understand how
God also moveth the whole by His power, like the body; and that,
whenever it pleases Him to withdraw His power, the whole world also,
like the body, will fall to decay and perish.

“But why this world was made, and why it
passes away, and why the body exists, and why it falls to decay,
and why it continues, thou canst not know until thou hast raised thy
head from this sleep in which thou art sunk, and hast opened thine eyes
and seen that God is One, the Lord of all, and hast come to serve Him
with all thy heart. Then will He grant thee to know His
will: for every one that is severed from the knowledge of the
living God is dead and buried even while in his body.
Therefore is it that thou dost wallow on the ground before
demons and shadows, and askest vain petitions from that which has not
anything to give. But thou, stand thou up from among those who
are lying on the earth and caressing stones, and giving their substance
as food for the fire, and offering their raiment to idols, and, while
themselves possessed of senses, are bent on serving that which
has no sensation; and offer thou for thy imperishable soul petitions
for that which decayeth not, to God who suffers no
decay—and thy freedom will be at once apparent; and be thou
careful of it,35743574 Or, “of
what pertains to it.” and give
thanks to God who made thee, and gave thee the mind of the free, that
thou mightest shape thy conduct even as thou wilt. He hath set
before thee all these things, and showeth thee that, if thou follow
after evil, thou shalt be condemned for thy evil deeds; but that, if
after goodness, thou shalt receive from Him abundant good,35753575 Lit. “many
good things.” together with immortal life for
ever.

“There is, therefore, nothing to hinder thee from
changing thy evil manner of life, because thou art a free man; or from
seeking and finding out who is the Lord of all; or from serving Him
with all thy heart: because with Him there is no reluctance to
give the knowledge of Himself to those that seek it, according to the
measure of their capacity to know Him.

“Let it be thy first care not to deceive
thyself. For, if thou sayest of that which is not God: This
is God, thou deceivest thyself, and sinnest before the God of
truth. Thou fool! is that God which is bought and
sold? Is that God which is in want? Is that God which must
be watched over? How buyest thou him as a slave, and servest him
as a master? How askest thou of him, as of one that is rich, to
give to thee, and thyself givest to him as to one that is poor?
How dost thou expect of him that he will make thee victorious in
battle? for, lo! when thy enemies have conquered thee, they strip him
likewise.

“Perhaps one who is a king may say: I
cannot behave myself aright, because I am a king; it becomes me to do
the will of the many. He who speaks thus really deserves to be
laughed at: for why should not the king himself lead the
way35763576 Lit. “be
the beginner.” to all good things, and persuade the
people under his rule to behave with purity, and to know God in truth,
and in his own person set before them the patterns of all things
excellent—since thus it becomes him to do? For it is a
shameful thing that a king, however badly he may conduct himself,
should yet judge and condemn those who do amiss.

“My opinion is this: that in
‘this’ way a kingdom may be governed in peace—when
the sovereign is acquainted with the God of truth, and is withheld by
fear of Him from doing wrong35773577 Cureton is
probably right in so taking the words, although the construction is not
quite the same as in the similar sentence a little below. If so,
for *** we must read ***. to those who
are his subjects, and judges everything with equity, as one who knows
that he himself also will be judged before God; while, at the same
time, those who are under his rule35783578 Lit.
“hand.” are
withheld by the fear of God from doing wrong to their sovereign, and
are restrained by the same fear from doing wrong to one
another. 755By this
knowledge of God and fear of Him all evil may be removed from the
realm. For, if the sovereign abstain from doing wrong to those
who are under his rule, and they abstain from doing wrong to him and to
each other, it is evident that the whole country will dwell in
peace. Many blessings, too, will be enjoyed there, because
amongst them all the name of God will be glorified. For what
blessing is greater than this, that a sovereign should deliver the
people that are under his rule from error, and by this good deed render
himself pleasing to God? For from error arise all those evils
from which kingdoms suffer; but the greatest of all errors is
this: when a man is ignorant of God, and in God’s stead
worships that which is not God.

“There are, however, persons who say:
It is for the honour of God that we make the image: in
order, that is, that we may worship the God who is concealed from our
view. But they are unaware that God is in every country, and in
every place, and is never absent, and that there is not anything done
and He knoweth it not. Yet thou, despicable man! within whom He
is, and without whom He is, and above whom He is, hast nevertheless
gone and bought thee wood from the carpenter’s, and it is carved
and made into an image insulting to God.35793579 Lit. “into
an insult of God.” So M. Renan, “in opprobrium
Dei.” Cureton, admitting that this may be the sense,
renders, “an abomination of God,” and refers to the
circumstance that in Scripture an idol is frequently so spoken
of. But *** is not used in such passages (it is either ***, or,
less frequently, ***), nor does it appear ever to have the meaning
which Cureton assigns to it. To this thou offerest sacrifice,
and knowest not that the all-seeing eye seeth thee, and that the word
of truth reproves thee, and says to thee: How can the unseen God
be sculptured? Nay, it is the likeness of thyself that thou
makest and worshippest. Because the wood has been sculptured,
hast thou not the insight to perceive that it is still wood, or
that the stone is still stone? The gold also the
workman35803580 Lit.
“he.” taketh
according to its weight in the balance. And when thou hast had it
made35813581 Lit. “hast
made it.”into an image, why dost thou
weigh it? Therefore thou art a lover of gold, and not a lover of
God. And art thou not ashamed, perchance it be deficient, to
demand of the maker of it why he has stolen some of it? Though
thou hast eyes, dose thou not see? And though thou hast
intelligence,35823582 Lit.
“heart.” dose thou not
understand? Why dost thou wallow on the ground, and offer
supplication to things which are without sense? Fear Him who
shaketh the earth, and maketh the heavens to revolve, and smiteth the
sea, and removeth the mountain from its place—Him who can make
Himself like a fire, and consume all things; and, if thou be not able
to clear thyself of guilt, yet add not to thy sins; and, if thou be not
able to know God, yet doubt not35833583 Lit. “be
of opinion.” that He
exists.

“Again, there are persons who say:
Whatsoever our fathers have bequeathed to us, that we
reverence. Therefore, of course, it is, that those whose fathers
have bequeathed them poverty strive to become rich! and those whose
fathers did not instruct them, desire to be instructed, and to learn
that which their fathers knew not! And why, forsooth, do the
children of the blind see, and the children of the lame walk?
Nay, it is not well for a man to follow his predecessors, if
they be those whose course was evil; but rather that we
should turn from that path of theirs, lest that which befell our
predecessors should bring disaster upon us also. Wherefore,
inquire whether thy father’s course was good: and, if
so, do thou also follow in his steps; but, if thy father’s
course was very evil, let thine be good, and so let it be with thy
children after thee.35843584 This seems
preferable to Cureton’s, “and let thy children also follow
after thee.” Had this been the meaning, probably the verb
*** would have been used, as in the preceding sentence, not ***. Be
grieved also for thy father because his course is evil, so long as thy
grief may avail to help him. But, as for thy children, speak to
them thus: There is a God, the Father of all, who never came into
being, neither was ever made, and by whose will all things
subsist. He also made the luminaries, that His works may see one
another; and He conceals Himself in His power from all His works:
for it is not permitted to any being subject to change to see Him who
changes not. But such as are mindful of His words, and are
admitted into that covenant which is unchangeable, ‘they’
see God—so far as it is possible for them to see Him. These
also will have power to escape destruction, when the flood of fire
comes upon all the world. For there was once a flood and a
wind,35853585 So the Sibylline
oracle, as quoted by Cureton in the Greek:— “And, when he would the starry
steep of heaven Ascend, the Sire Immortal did his
works With mighty blasts assail:
forthwith the winds Hurled prostrate from its height the
towering pile, And bitter strife among the builders
roused.” and the great35863586 Lit.
“chosen.” The same expression, except that the
similar *** is used for ***, occurs Sap. Sol. xiv. 6, as a translation
of ὑπερηφάνων
γιγάντων,
gigantes superbi. See Thes. Syr., s.v.
***. men were swept away by a violent blast
from the north, but the just were left, for a demonstration of the
truth. Again, at another time there was a flood of water, and all
men and animals perished in the multitude of waters, but the just were
preserved in an ark of wood by the command of God. So also will
it be at the last time: there shall be a flood of fire, and the
earth shall be burnt up, together with its moun756tains; and mankind shall be burnt up,
along with the idols which they have made, and the carved images which
they have worshipped; and the sea shall be burnt up, together with its
islands; but the just shall be preserved from wrath, like as
were their fellows of the ark from the waters of the
deluge. And then shall those who have not known God, and those
who have made them idols, bemoan themselves, when they shall see those
idols of theirs being burnt up, together with themselves, and nothing
shall be found to help them.

“When thou, Antoninus35873587 The
ms. has “Antonius.” Cæsar, shall become acquainted
with these things, and thy children also with thee, then wilt
thou bequeath to them an inheritance for ever which fadeth not away,
and thou wilt deliver thy soul, and the souls of thy children also,
from that which shall come upon the whole earth in the judgment of
truth and of righteousness. For, according as thou hast
acknowledged Him here, so will He acknowledge thee there; and,
if thou account Him here superfluous, He will not account thee one of
those who have known Him and confessed Him.

“These may suffice thy Majesty; and,
if they be too many, yet deign to accept them.”35883588 Cureton, for
the last clause, gives “as thou wilt,” remarking that the
sense is obscure. The literal rendering is, “if thou
wilt,” the consequent clause being unexpressed. “If
you please, accept them,” seems what is meant.

Here endeth Melito.

3548
“Which was delivered in the presence…and in
which etc.” This appears to be the sense intended, and
is that given by M. Renan: “Sermo qui factus
est.” Cureton renders, “Who was in the presence,
etc.,” and supposes that Melito first saw and conversed with the
emperor, and afterwards wrote this discourse. Melito speaks of it
more than once as written. This view, however, does not dispose
of that fact that Melito is here affirmed to have “exhorted
(lit., said to) Cæsar, etc.” It was clearly
meant to be understood that the discourse, or speech, was
spoken: the references to writing merely show that it was
written, either before or after the delivery.

3556 See vol. i.
p. 280, this series, where the following lines are quoted by Justin
Martyr from the Sibylline Oracles:— “But we have strayed from the
Immortal’s ways, And worship with a dull and senseless
mind Idols, the workmanship of our own
hands, And images and figures of dead
men.”

3557 Cureton:
“those belonging to the Cæsars.” But the
Cæsars themselves are clearly meant.

3558 Cureton:
“sacks full.” The first word is used of a leathern
pouch or wallet, as in Luke x.
4 (Peshito) for πήρα.

3564 Some have
identified it with Aphek, Josh. xix. 30. The rites observed here were
specially abominable.

3565
Cureton: “the patrician.” Dr. Payne
Smith, Thes. Syr. s.v., regards the word as equivalent to
πατὴρ
τῆς πόλεως,
pater civitatis, “a title of honour found in the Byzantine
writers,” and is inclined to think it a term belonging to the
dialect of Edessa. A similar use of the same adjective is quoted
from Buxtorf, Lex. Chald. Talm., p. 12:
“אַבַּיי
cognomen R. Nachmanis, qui a celebritate familiæ sic
cognominatus est, quasi Patritius.” This view
appears to be supported by the similar use of an adjective for a
substantive above: “persons of Cæsarean
rank,” or “Cæsars.”

3566 Lit., “be
(or, get to be) with thyself.” Cureton: “enter
into thyself.” The meaning appears to be, “think for
thyself.”

3567
Cureton: “Everything cometh through His
hands.” It should rather be, “into His
hands,” i.e., “He has power to do everything.”
See note 7, p. 725.

3569 The text has
***, which M. Renan derives from the root *** and translates
“commovetur.” This, although correct in
grammar, does not suit the sense. The grammars recognise the form
as a possible Eshtaphel of ***, “tangere,” but it is
not found in actual use. Dr. Payne Smith thinks the right reading
to be ***, which gives the required sense.

3570 Or,
“that which is fixed and invariable.” There seems to
be a reference to the derivation of *** (truth) from ***, firmus
(stabilis) fuit. Cureton has strangely
mistranslated ***, by “that which, without having been brought
into existence, does exist.” The first *** is nothing but
the sign of emphatic denial which is frequently appended to ***, and
*** is the infinitive of emphasis belonging to the second
***.

3571 Cureton:
“materials.” The printed text has ***
“drugs.” The correct reading, there can hardly be a
doubt, is ***.

3572 Lit.,
“the property of the gold or silver,” if the word *** is
rightly taken. Although no such derivative of *** is found in the
lexicons, the form is possible from the Palel of that verb: e.g.
*** from ***. See Hoffmann, Gram. Syr., sec. 87,
19.

3579 Lit. “into
an insult of God.” So M. Renan, “in opprobrium
Dei.” Cureton, admitting that this may be the sense,
renders, “an abomination of God,” and refers to the
circumstance that in Scripture an idol is frequently so spoken
of. But *** is not used in such passages (it is either ***, or,
less frequently, ***), nor does it appear ever to have the meaning
which Cureton assigns to it.

3584 This seems
preferable to Cureton’s, “and let thy children also follow
after thee.” Had this been the meaning, probably the verb
*** would have been used, as in the preceding sentence, not ***.

3585 So the Sibylline
oracle, as quoted by Cureton in the Greek:— “And, when he would the starry
steep of heaven Ascend, the Sire Immortal did his
works With mighty blasts assail:
forthwith the winds Hurled prostrate from its height the
towering pile, And bitter strife among the builders
roused.”

3586 Lit.
“chosen.” The same expression, except that the
similar *** is used for ***, occurs Sap. Sol. xiv. 6, as a translation
of ὑπερηφάνων
γιγάντων,
gigantes superbi. See Thes. Syr., s.v.
***.

3588 Cureton, for
the last clause, gives “as thou wilt,” remarking that the
sense is obscure. The literal rendering is, “if thou
wilt,” the consequent clause being unexpressed. “If
you please, accept them,” seems what is meant.